Indeed, God alone is the source of that ?image and likeness' which is proper to the human being, as it was received at Creation. The plan of life given to the first Adam finds at last its fulfilment in Christ. The Church well knows that it is difficult to mount an effective legal defence of life in pluralistic democracies, because of the presence of strong cultural currents with differing outlooks. In such situations, when death is clearly imminent and inevitable, one can in conscience "refuse forms of treatment that would only secure a precarious and burdensome prolongation of life, so long as the normal care due to the sick person in similar cases is not interrupted".77 Certainly there is a moral obligation to care for oneself and to allow oneself to be cared for, but this duty must take account of concrete circumstances. In this sense abortion goes beyond the responsibility of individuals and beyond the harm done to them, and takes on a distinctly social dimension. By his words and actions Jesus further unveils the positive requirements of the commandment regarding the inviolability of life. The "yes" spoken on the day of the Annunciation reaches full maturity on the day of the Cross, when the time comes for Mary to receive and beget as her children all those who become disciples, pouring out upon them the saving love of her Son: "When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, ?Woman, behold, your son!' 29. I thank the Lord our God who has created so wonderful a work in which to take his rest".26. The dignity of this life is linked not only to its beginning, to the fact that it comes from God, but also to its final end, to its destiny of fellowship with God in knowledge and love of him. The limitation imposed from the beginning by the Creator himself and expressed symbolically by the prohibition not to ?eat of the fruit of the tree' (cf. "You shall love your neighbour as yourself" (Lk 10:27):"promote" life, 75. In the case of an intrinsically unjust law, such as a law permitting abortion or euthanasia, it is therefore never licit to obey it, or to "take part in a propaganda campaign in favour of such a law, or vote for it".98. Sometimes the choices which have to be made are difficult; they may require the sacrifice of prestigious professional positions or the relinquishing of reasonable hopes of career advancement. Disregard for the right to life, precisely because it leads to the killing of the person whom society exists to serve, is what most directly conflicts with the possibility of achieving the common good. Jesus himself says as much: "Those who are well have no need of a physician, but those who are sick; I have not come to call the righteous, but sinners to repentance" (Lk 5:31-32). Hence, with our attention fixed on the Lord Jesus, we wish to hear from him once again "the words of God" (Jn 3:34) and meditate anew on the Gospel of life. First and fundamental among these is the inviolable right to life of every innocent human being. 67). But the celebration which gives meaning to every other form of prayer and worship is found in the family's actual daily life together, if it is a life of love and self-giving. But the ultimate reason for their action should be noted: "the midwives feared God" (ibid.). Jn 16:21). 18. Mt 2:13-15). This cooperation can never be justified either by invoking respect for the freedom of others or by appealing to the fact that civil law permits it or requires it. Peter cured the cripple who daily sought alms at the "Beautiful Gate" of the Temple in Jerusalem, saying: "I have no silver and gold, but I give you what I have; in the name of Jesus Christ of Nazareth, walk" (Acts 3:6). When a parliamentary or social majority decrees that it is legal, at least under certain conditions, to kill unborn human life, is it not really making a "tyrannical" decision with regard to the weakest and most defenceless of human beings? 12. On the eve of the Third Millennium, the challenge facing us is an arduous one: only the concerted efforts of all those who believe in the value of life can prevent a setback of unforeseeable consequences for civilization. Such an attitude is shameful and utterly reprehensible, since it presumes to measure the value of a human life only within the parameters of "normality" and physical well-being, thus opening the way to legitimizing infanticide and euthanasia as well. Víctor Hugo, poeta y novelista francés. Wis 11:26) had reassured Israel in the midst of danger, so now the Son of God proclaims to all who feel threatened and hindered that their lives too are a good to which the Father's love gives meaning and value. Let us therefore discover anew the humility and the courage to pray and fast so that power from on high will break down the walls of lies and deceit: the walls which conceal from the sight of so many of our brothers and sisters the evil of practices and laws which are hostile to life. Jesus himself, addressing the Father in the great priestly prayer, declares what eternal life consists in: "This is eternal life, that they may know you the only true God, and Jesus Christ whom you have sent" (Jn 17:3). The appearance of the strictest respect for legality is maintained, at least when the laws permitting abortion and euthanasia are the result of a ballot in accordance with what are generally seen as the rules of democracy. 131 This renewed life-style involves a passing from indifference to concern for others, from rejection to acceptance of them. "Am I my brother's keeper? Immediate consequences arise from this for human life in its earthly state, in which, for that matter, eternal life already springs forth and begins to grow. What is urgently called for is a general mobilization of consciences and a united ethical effort to activate a great campaign in support of life. The moral gravity of procured abortion is apparent in all its truth if we recognize that we are dealing with murder and, in particular, when we consider the specific elements involved. Especially significant is the reawakening of an ethical reflection on issues affecting life. This is a properly "ecclesial" responsibility, which requires concerted and generous action by all the members and by all sectors of the Christian community. Mt 4:1-11). If, at the end of the last century, the Church could not be silent about the injustices of those times, still less can she be silent today, when the social injustices of the past, unfortunately not yet overcome, are being compounded in many regions of the world by still more grievous forms of injustice and oppression, even if these are being presented as elements of progress in view of a new world order. At such times the People of God, and this includes every believer, is called to profess with humility and courage its faith in Jesus Christ, "the Word of life" (1 Jn 1:1). Ps 139: 1, 13-16). Mt 7:12). 40. Given such unanimity in the doctrinal and disciplinary tradition of the Church, Paul VI was able to declare that this tradition is unchanged and unchangeable. 88. In this regard the reproach of the Prophet is extremely straightforward: "Woe to those who call evil good and good evil, who put darkness for light and light for darkness" (Is 5:20). It is a question, above all, of the individual conscience, as it stands before God in its singleness and uniqueness. When the prevailing tendency is to value life only to the extent that it brings pleasure and well-being, suffering seems like an unbearable setback, something from which one must be freed at all costs. At the first stage of life, centres for natural methods of regulating fertility should be promoted as a valuable help to responsible parenthood, in which all individuals, and in the first place the child, are recognized and respected in their own right, and where every decision is guided by the ideal of the sincere gift of self. CHAPTER I - THE VOICE OF YOUR BROTHER'S BLOOD CRIES TO ME FROM THE GROUND, "Cain rose up against his brother Abel, and killed him" (Gen 4:8): the roots of violence against life. This is the first precept from the Decalogue which Jesus quotes to the young man who asks him what commandments he should observe: "Jesus said, ?You shall not kill, You shall not commit adultery, You shall not steal...' " (Mt 19:18). From the very beginnings of the Church, the apostolic preaching reminded Christians of their duty to obey legitimately constituted public authorities (cf. By living "as if God did not exist", man not only loses sight of the mystery of God, but also of the mystery of the world and the mystery of his own being. Then the Lord said to Cain, ?Where is Abel your brother?' Moreover, once all reference to God has been removed, it is not surprising that the meaning of everything else becomes profoundly distorted. 93, In the Encyclical Pacem in Terris, John XXIII pointed out that "it is generally accepted today that the common good is best safeguarded when personal rights and duties are guaranteed. 5010 E Warner Road. In such a situation, democracy easily becomes an empty word. 139 The Church sees this mystery fulfilled in complete and exemplary fashion in Mary. ", Jesus replies: "If you would enter life, keep the commandments" (Mt 19:16,17). AUX ÉVÊQUES, AUX PRESBYTRES ET AUX DIACRES, AUX RELIGIEUX ET AUX RELIGIEUSES, AUX FIDÈLES LAÏCS ET À TOUTES. 6 I am deeply grateful to all the Bishops who replied and provided me with valuable facts, suggestions and proposals. The purpose of the Gospel, in fact, is "to transform humanity from within and to make it new".123 Like the yeast which leavens the whole measure of dough (cf. 101. Even in participatory systems of government, the regulation of interests often occurs to the advantage of the most powerful, since they are the ones most capable of manoeuvering not only the levers of power but also of shaping the formation of consensus. Lovingly received day after day by the Church, it is to be preached with dauntless fidelity as "good news" to . The Spirit becomes the new law which gives strength to believers and awakens in them a responsibility for sharing the gift of self and for accepting others, as a sharing in the boundless love of Jesus Christ himself. Within the family each member is accepted, respected and honoured precisely because he or she is a person; and if any family member is in greater need, the care which he or she receives is all the more intense and attentive. When the people look for ways of living which ignore God's plan, it is the Prophets in particular who forcefully remind them that the Lord alone is the authentic source of life. The basis of these values cannot be provisional and changeable "majority" opinions, but only the acknowledgment of an objective moral law which, as the "natural law" written in the human heart, is the obligatory point of reference for civil law itself. The Father of mercies is ready to give you his forgiveness and his peace in the Sacrament of Reconciliation. To refuse to take part in committing an injustice is not only a moral duty; it is also a basic human right. Although there are no direct and explicit calls to protect human life at its very beginning, specifically life not yet born, and life nearing its end, this can easily be explained by the fact that the mere possibility of harming, attacking, or actually denying life in these circumstances is completely foreign to the religious and cultural way of thinking of the People of God. At the same time they indicate the minimum which they must respect and from which they must start out in order to say "yes" over and over again, a "yes" which will gradually embrace the entire horizon of the good (cf. A particularly praiseworthy example of such gestures is the donation of organs, performed in an ethically acceptable manner, with a view to offering a chance of health and even of life itself to the sick who sometimes have no other hope. On the other hand, it is held that, in the exercise of public and professional duties, respect for other people's freedom of choice requires that each one should set aside his or her own convictions in order to satisfy every demand of the citizens which is recognized and guaranteed by law; in carrying out one's duties the only moral criterion should be what is laid down by the law itself. When life is challenged by conditions of hardship, maladjustment, sickness or rejection, other programmes-such as communities for treating drug addiction, residential communities for minors or the mentally ill, care and relief centres for AIDS patients, associations for solidarity especially towards the disabled-are eloquent expressions of what charity is able to devise in order to give everyone new reasons for hope and practical possibilities for life. Today however, as a result of steady improvements in the organization of the penal system, such cases are very rare, if not practically non-existent. How should one act in the face of death? She is aware that she is called to offer Christ to the world, giving men and women new birth into God's own life. Mt 5:38-48; Lk 6:27-35), to "do good" to him (cf. Jn 10:10). O Mary, bright dawn of the new world, Mother of the living, to you do we entrust the cause of life Look down, O Mother, upon the vast numbers of babies not allowed to be born, of the poor whose lives are made difficult, of men and women who are victims of brutal violence, of the elderly and the sick killed by indifference or out of misguided mercy. The Church, faithfully contemplating the mystery of the Redemption, acknowledges this value with ever new wonder.3 She feels called to proclaim to the people of all times this "Gospel", the source of invincible hope and true joy for every period of history. By word and example, in the daily round of relations and choices, and through concrete actions and signs, parents lead their children to authentic freedom, actualized in the sincere gift of self, and they cultivate in them respect for others, a sense of justice, cordial openness, dialogue, generous service, solidarity and all the other values which help people to live life as a gift. Only the appearance of the woman, a being who is flesh of his flesh and bone of his bones (cf. 84 In its deepest reality, suicide represents a rejection of God's absolute sovereignty over life and death, as proclaimed in the prayer of the ancient sage of Israel: "You have power over life and death; you lead men down to the gates of Hades and back again" (Wis 16:13; cf. In the Old Testament, precisely in regard to threats against life, we find a significant example of resistance to the unjust command of those in authority. Man alone, among all visible creatures, is "capable of knowing and loving his Creator".24 The life which God bestows upon man is much more than mere existence in time. This view of freedom leads to a serious distortion of life in society. Mk 4:26-29). Within this same cultural climate, the body is no longer perceived as a properly personal reality, a sign and place of relations with others, with God and with the world. Here especially one sees that "at the heart of every culture lies the attitude man takes to the greatest mystery: the mystery of God".127 Where God is denied and people live as though he did not exist, or his commandments are not taken into account, the dignity of the human person and the inviolability of human life also end up being rejected or compromised. We too are called to give our lives for our brothers and sisters, and thus to realize in the fullness of truth the meaning and destiny of our existence. They poison human society, and they do more harm to those who practise them than to those who suffer from the injury. Although "one must uphold as licit procedures carried out on the human embryo which respect the life and integrity of the embryo and do not involve disproportionate risks for it, but rather are directed to its healing, the improvement of its condition of health, or its individual survival",74 it must nonetheless be stated that the use of human embryos or fetuses as an object of experimentation constitutes a crime against their dignity as human beings who have a right to the same respect owed to a child once born, just as to every person. A special task falls to Catholic intellectuals, who are called to be present and active in the leading centres where culture is formed, in schools and universities, in places of scientific and technological research, of artistic creativity and of the study of man. It is thus, at the moment of his greatest weakness, that the the Son of God is revealed for who he is: on the Cross his glory is made manifest. In this way parents, in their later years, can receive from their children the acceptance and solidarity which they themselves gave to their children when they brought them into the world. 61. This natural aversion to death and this incipient hope of immortality are illumined and brought to fulfilment by Christian faith, which both promises and offers a share in the victory of the Risen Christ: it is the victory of the One who, by his redemptive death, has set man free from death, "the wages of sin" (Rom 6:23), and has given him the Spirit, the pledge of resurrection and of life (cf. Jesus, as "the physician of the body and of the spirit",37 was sent by the Father to proclaim the good news to the poor and to heal the brokenhearted (cf. Try rather to understand what happened and face it honestly. "We are writing this that our joy may be complete" (1 Jn 1:4): the Gospel of life is for the whole of human society. For he has created all things that they might exist ... God created man for incorruption, and made him in the image of his own eternity, but through the devil's envy death entered the world, and those who belong to his party experience it" (Wis 1:13-14; 2:23-24). If it is true that human life is in the hands of God, it is no less true that these are loving hands, like those of a mother who accepts, nurtures and takes care of her child: "I have calmed and quieted my soul, like a child quieted at its mother's breast; like a child that is quieted is my soul" (Ps 131:2; cf. Whoever believes in Jesus and enters into communion with him has eternal life (cf. On a more general level, there exists in contemporary culture a certain Promethean attitude which leads people to think that they can control life and death by taking the decisions about them into their own hands. 44. Thus, in relation to life at birth or at death, man is no longer capable of posing the question of the truest meaning of his own existence, nor can he assimilate with genuine freedom these crucial moments of his own history. 69 The revised canonical legislation continues this tradition when it decrees that "a person who actually procures an abortion incurs automatic (latae sententiae) excommunication".70 The excommu- nication affects all those who commit this crime with knowledge of the penalty attached, and thus includes those accomplices without whose help the crime would not have been committed. Filled with this certainty, and moved by profound concern for the destiny of every man and woman, I repeat what I said to those families who carry out their challenging mission amid so many difficulties: 135 a great prayer for life is urgently needed, a prayer which will rise up throughout the world. Once again we can gain insight from the story of Abel's murder by his brother. 15. Not even a murderer loses his personal dignity, and God himself pledges to guarantee this. In the rich and developed countries there is a disturbing decline or collapse of the birthrate. Living to the Lord also means recognizing that suffering, while still an evil and a trial in itself, can always become a source of good. Rom 2:6; 14:12). Evangelium primum nuntium christianum significavit (" Evangelium "), sed saeculo II etiam pro libris in quibus nuntius propositus est, adhibitus est. O documento inicia com a seguinte mensagem: "O Evangelho da vida está no centro da mensagem de . "Nothing and no one can in any way permit the killing of an innocent human being, whether a fetus or an embryo, an infant or an adult, an old person, or one suffering from an incurable disease, or a person who is dying. Behold, you have driven me this day away from the ground; and from your face I shall be hidden; and I shall be a fugitive and a wanderer on the earth, and whoever finds me will slay me'. In order to shed light on this difficult question, it is necessary to recall the general principles concerning cooperation in evil actions. In modern medicine, increased attention is being given to what are called "methods of palliative care", which seek to make suffering more bearable in the final stages of illness and to ensure that the patient is supported and accompanied in his or her ordeal. There can be no avoiding the duty to offer, especially to adolescents and young adults, an authentic education in sexuality and in love, an education which involves training in chastity as a virtue which fosters personal maturity and makes one capable of respecting the "spousal" meaning of the body. 60. Mt 19:16-19). We see a tragic expression of all this in the spread of euthanasia-disguised and surreptitious, or practised openly and even legally. Mk 9:29). "That which we have seen and heard we proclaim also to you" (1 Jn 1:3): proclaiming the Gospel of life. In this sign the Church recognizes an image of her own mystery: present in history, she knows that she transcends history, inasmuch as she constitutes on earth the "seed and beginning" of the Kingdom of God. "Walk as children of light" (Eph 5:8): bringing about a transformation of culture. Today there exists a great multitude of weak and defenceless human beings, unborn children in particular, whose fundamental right to life is being trampled upon. The end result of this is tragic: not only is the fact of the destruction of so many human lives still to be born or in their final stage extremely grave and disturbing, but no less grave and disturbing is the fact that conscience itself, darkened as it were by such widespread conditioning, is finding it increasingly difficult to distinguish between good and evil in what concerns the basic value of human life. In seeking the deepest roots of the struggle between the "culture of life" and the "culture of death", we cannot restrict ourselves to the perverse idea of freedom mentioned above. "Human life is sacred because from its beginning it involves ?the creative action of God', and it remains forever in a special relationship with the Creator, who is its sole end. As I wrote in my Letter to Families, "we are facing an immense threat to life: not only to the life of individuals but also to that of civilization itself".56 We are facing what can be called a "structure of sin" which opposes human life not yet born. 82. Male and female he created them, and he blessed them and called them man when they were created. But Cain remains free in the face of sin. Gen 1:26-28). From its very title, Evangelium Vitae (The Gospel of Life), the new encyclical of Pope John Paul II demonstrates its highly positive character and its great . Engagez-vous pour le respect de la vie, de la conception à la mort naturelle. But it becomes a "rightful liberation" once life is held to be no longer meaningful because it is filled with pain and inexorably doomed to even greater suffering. The commandment "You shall not kill", even in its more positive aspects of respecting, loving and promoting human life, is binding on every individual human being. IOANNES PAULUS PP. 87 This was the experience of Saint Paul, which every person who suffers is called to relive: "I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his Body, that is, the Church" (Col 1:24). The believer knows that his life is in the hands of God: "You, O Lord, hold my lot" (cf. May they reach all people of good will who are concerned for the good of every man and woman and for the destiny of the whole of society! Dt 32:4). It is precisely in this sense that Cain's answer to the Lord's question: "Where is Abel your brother?" This is the fascinating but also demanding truth which Christ reveals to us and which his Church continues untiringly to proclaim: "Whoever receives one such child in my name receives me" (Mt 18:5); "Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me" (Mt 25:40). It is precisely in this "life" that all the aspects and stages of human life achieve their full significance. But in a way that child is also a figure of every person, every child, especially every helpless baby whose life is threatened, because-as the Council reminds us-"by his Incarnation the Son of God has united himself in some fashion with every person".140 It is precisely in the "flesh" of every person that Christ continues to reveal himself and to enter into fellowship with us, so that rejection of human life, in whatever form that rejection takes, is really a rejection of Christ.
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